On Page 37, Dilling complains about "several colored men" being invited to a Methodist church dance, and supposedly being "forced upon the young white girls" as dance partners. She uses this to launch into an attack on "racial inter-mixture" as some kind of communist plot [emphasis added]:

The time was, when Methodism in its zeal for personal purity frowned upon dancing. Some Methodists nowadays who are little opposed to dancing even in a church were a bit surprised, however, when several colored men were introduced into circle dances at a dance given in the parish house of Tittle's church and were thus forced upon the young white girls as partners. An M. E. Guild member whose daughter attended this dance reported that when she phoned the assistant pastor about this he said that these colored men had been invited by Dr. Tittle himself (one of them being the son of a classmate of his at college), who felt that it was now time that the young people learned to mingle with other races. (God created separate races, but Communism insists upon racial inter-mixture and inter-marriage.)

The great American colored man, Booker T. Washington, voiced the sentiment of the best elements in both races when he said the races should be as separate and distinct as the fingers of a hand and as united for the service of all humanity. Why should either race wish to lose its distinctive characteristics? Neither the races nor the sexes can ever be equal. They will always be different and have distinctive functions to perform in life.

Preceding a passage we highlighted elsewhere, in which Dilling claimed that the "colored race" should not feel "persecuted" because whites have "in reality given the colored race far greater opportunities than their fellow negroes would give them in Africa today," Dilling calls both "un-Christianized" Africans and "pagan white men" "savages":

The colored people are a sincerely religious race. As long as they stayed in Africa un-Christianized, they remained, as did pagan white men, savages. Their pagan brothers in Africa today are savages, while in a comparatively few years, under the opportunities of the American government and the inspiration of Christianity, the American Negroes have acquired professions, property, banks, homes, and produced a rising class of refined, home loving people. This is far more remarkable than that many Negroes are still back-ward. The Reds play upon the Negroes' love of their own people and represent them as persecuted in order to inflame them against the very white people who have in reality given the colored race far greater opportunities than their fellow negroes would give them in Africa today. [Pages 36-37]

Both of these passages are in the first forty pages of the book. Media Matters' Simon Maloy pointed out several other offensive passages in The Red Network. Why did Beck read this and decide it was worthy of promotion?